Jacob Neusner, Iudaismul în timpurile moderne Hasefer, Bucuresti, 2004.

Being mainly concerned with the origins and development of formal logic, current “histories of logic” often devote scarce, if any, space to logic in the early modern period. In standard narratives, emphasis is put, on one side, on Aristotle’s Organon and on the Stoics’ logic of propositions, and on the other side, on the development of mathematical logic from Boole and Frege on. The picture often emerging from such reconstructions represents early modern philosophers—net of their criticisms of (...) Aristotelian syllogism— as largely estranged from the discipline. It is true that, the medieval period’s concern with semantic and inference issues has been accounted... (shrink)

This book describes how and why the early modern period witnessed the marginalisation of astrology in Western natural philosophy, and the re-adoption of the cosmological view of the existence of a plurality of worlds in the universe, allowing the possibility of extraterrestrial life. Founded in the mid-1990s, the discipline of astrobiology combines the search for extraterrestrial life with the study of terrestrial biology – especially its origins, its evolution and its presence in extreme environments. This book offers a (...) history of astrobiology's attempts to understand the nature of life in a larger cosmological context. Specifically, it describes the shift of early modern cosmology from a paradigm of celestial influence to one of celestial inhabitation. Although these trends are regarded as consequences of Copernican cosmology, and hallmarks of a modern world view, they are usually addressed separately in the historical literature. Unlike others, this book takes a broad approach that examines the relationship of the two. From Influence to Inhabitation will benefit both historians of astrology and historians of the extraterrestrial life debate, an audience which includes researchers and advanced students studying the history and philosophy of astrobiology. It will also appeal to historians of natural philosophy, science, astronomy and theology in the early modern period. (shrink)

This article relates the evolving relationship between republicanism and the problem of ‘empire’ to the changing social contexts within which republican political theory emerges in the early modern period. It is argued that the initial antagonism between republicanism and empire was a politically constituted dilemma that related to the specific configuration of economic and political power characteristic of pre-capitalist societies. With the development of capitalism in England in the early modern period, the problem of empire becomes (...) partially resolved due to the way in which the separation of economic and political power under capitalism reconstitutes the nature of empire itself. This new social context — characterized by new social, economic and political relationships specific to an emerging capitalist context — laid the foundations for the resolution of the ‘republican dilemma’ of empire and the ideological establishment of the first ‘Republican Empire’ in 18th century America. (shrink)

BOOK REVIEWS 463 awareness is included in every thought without need for a second thought of the first. Awareness of the object of thought could be connected with the volition, or judgment, that the thought represents some particular thing. Nadler's article deals with a related issue by concentrating on Malebranche, propos- ing that he is a kind of "direct realist." This is, of course, quite contrary to the spirit of most interpretations of Malebranche. The relevance of Nadler's thesis in this (...) context is that it makes it harder to characterize clearly what philosophical points might have been at issue between Arnauld and Malebranche aside from the dispute over the ontological status of ideas. There is, finally, a second article by Kremer on "Grace and Free Will in Arnauld." Arnauld himself attached much more importance to his work in theology than his better remembered work in philosophy. Kremer's article, however, shows that Arnauld sometimes intertwined philosophical and theological concerns such that it is not neces- sary to be a theologian to appreciate the issues. If the current surge of interest in Arnauld's distinctive, original contributions to philosophy stimulates further work, much of it will probably engage his own overarching theological concerns. ALAN NELSON University of California, Irvine Margaret Atherton, editor. Women Philosophers of the Early Modern Period. Indianapolis: Hackett Publishing Company, 1994. Pp. ix + 166. Cloth, $29.95... (shrink)

This chapter contains sections titled: * Margaret Cavendish (1623–1673) * Anne Conway (1631–1679) * Aphra Behn (1640–1689) * Mary Astell (1666–1731) * Conclusion * Notes * References.

En juillet 2016, Frederik A. Bakker, Delphine Bellis et Carla Rita Palmerino ont organisé à l’Université de Radboud, aux Pays-Bas une conférence sur l’histoire de la cosmologie et de ses problèmes depuis Aristote jusqu’à la correspondance de Leibniz et Clarke. L’ouvrage Space, Imagination and Cosmos from Antiquity to the Early Modern Period est le résultat de cette rencontre internationale. Le premier chapitre est une introduction générale qui explique la position épistémologique du projet. S...

Plato and Aristotle were very much alive between the fifteenth and the seventeenth centuries. The essays in this volume investigate the interaction, both in terms of harmony and contrast, between the two philosophers in early modernity, that is in a time when long-forgotten texts became available and a new philological awareness was on the rise. Dealing with famous and less famous early modern interpreters and philosophers, in a transnational and translinguistic perspective, this volume reveals the agendas behind the discussions (...) on Plato's and Aristotle's philosophies. In studying these texts, it is hard to imagine a more significant collision of big names with big ideas. This project takes us to the centre of the intellectual life of the period and its most exciting debates. (shrink)

Some scholars have identified a puzzle in the writings of Mary Astell (1666–1731), a deeply religious feminist thinker of the early modern period. On the one hand, Astell strongly urges her fellow women to preserve their independence of judgement from men; yet, on the other, she insists upon those same women maintaining a submissive deference to the Anglican church. These two positions appear to be incompatible. In this paper, I propose a historical-contextualist solution to the puzzle: I argue (...) that the seeming inconsistency can be dispelled through a close examination of (i) the concepts of selfhood and self-government in Anglican women’s devotional texts of the period, and of (ii) the role that these concepts play in Astell’s feminist arguments. (shrink)

This entry provides a presentation of grammar according to its early modern sense, as the art of speaking a particular language, as well as of the universal grammar of this period, whose scope is theoretical and which transcends any particular language.

An invaluable complement to the standards works in early modern philosophy, this anthology introduces an important selection from the largely unknown writings of women philosophers of the early modern period. Readings comment on major works of the period and are easily integrated into courses in the history of modern philosophy. Included are letters to prominent philosophers, philosophical tracts arguing a particular view, and comments on controversies of the day. Each section is prefaced by a headnote (...) giving a biographical account of its author and setting the piece in historical context. Atherton's introduction provides a solid framework for assessing these works and their place in modern philosophy. -- from back cover. (shrink)

In this volume fifteen contributions discuss the role or roles of early modern forms of theatre in the formation of public opinion or its use in making statements in public or private debates.

The purpose of this study is to present how ancient and modern thinkers describe politics and to discuss reasons for differences seen in these definitions. In the ancient period, the identification of human being as a political entity by nature caused politics to be seen as the most supreme of all human activities. For the ancient thinkers, politics is conceptualized as a pluralist area in which the common issues are discussed by equals and also which excludes inequality. Ancient (...) thinker Aristotle says that the purpose of politics is “good life”. However, modern political thought which began with Machiavelli identified politics with the concepts of force, power and violence. Politics is defined by Machiavelli and his successors as the legitimate organization of physical violence, the distribution of power, value and resources by authority. While in the Ancient Greece violence is excluded from the public-political sphere, It has become one of the central concepts defining the political society in the modern world. While the human being was defined as a political entity (zoon politikon) in the ancient period, it is usually seen as an economic entity (homo economicus) in the modern period. For the ancients good life means a life that is dedicated to politics; nevertheless, it has been often associated with econo- mic activity by the moderns. This study argues that the main difference between the political definitions of ancients and moderns stem from differences between their perspectives about the aim of human and human life. (shrink)

This book provides a comprehensive study of major issues of moral psychology throughout history, from ancient to early modern philosophy. The volume focuses primarily on the Western history of philosophy but also deals with Jewish and Islamic heritage. The Introduction chapter lays out the historical background in broad strokes, giving the reader the “lay of the land” when it comes to the terms of analysis and their overall development within the Western tradition of moral psychology. The book continues by (...) studying and analyzing moral anthropology, moral agency and motivation, virtues and social and political commitments, taking a thematic approach in a specific time-period and focus on the most unique and/or fruitful discussions about a particular historically situated discussion when it comes to thinking about questions and/or ‘problems’ in the field of moral psychology. Aimed at both a layman and academic audience, this book is of great interest to a broad readership. (shrink)

The theory of notitiae naturales or κοιναὶ ἔννοιαι was part of the ancient Stoic epistemology. It served as precondition of any knowledge. Within the framework of the humanist rediscovery of ancient sources this theory became an important aspect of Philipp Melanchthon’s theological anthropology. This paper examines the polyvalent perspectives of the theory of notitiae naturales in Melanchthon’s philosophy and the role it played among Lutheran and Calvinist scholars, particularly regarding Rom 1: 19, where Paul stated some kind of a natural (...) knowledge of God. The idea of notitiae communes or “common notions” as an a priori precondition of knowledge was widely spread both on the continent and in England in early modernity. It came to an end by John Locke’s critique in his Essay Concerning Human Understanding. (shrink)

This article situates Edward Gresham'sAstrostereon, or A Discourse of the Falling of the Planet(1603), a little-known English astronomical treatise, in the context of the cosmo-theological debate on the reconciliation of heliocentrism with the Bible, triggered by the publication of Nicholas Copernicus'sDe revolutionibus orbium coelestiumin 1543. Covering the period from the appearance of the ‘First Account’ of Copernican views presented in Georg Joachim Rheticus'sNarratio Prima(1540) to the composition ofAstrostereonin 1603, this paper places Edward Gresham's commentary and exegesis against the background (...) of the views expressed by his countrymen and the thinkers associated with the Wittenberg University – such as Philipp Melanchthon, Caspar Peucer, and Christoph Rothmann. Comparing the ways in which they employed certain biblical passages – either in favour of or against the Earth's mobility – the paper emphasizes Gresham's ingenious reading of the Hebrew version of the problematic excerpts, and his expansion of the accommodation principle. (shrink)

This volume provides a much needed, historically accurate narrative of the development of theories of space up to the beginning of the eighteenth century. It studies conceptions of space that were implicitly or explicitly entailed by ancient, medieval and early modern representations of the cosmos. The authors reassess Alexandre Koyré’s groundbreaking work From the Closed World to the Infinite Universe and they trace the permanence of arguments to be found throughout the Middle Ages and beyond. By adopting a long (...) timescale, this book sheds new light on the continuity between various cosmological representations and their impact on the ontology and epistemology of space. Readers may explore the work of a variety of authors including Aristotle, Epicurus, Henry of Ghent, John Duns Scotus, John Wyclif, Peter Auriol, Nicholas Bonet, Francisco Suárez, Francesco Patrizi, Giordano Bruno, Libert Froidmont, Marin Mersenne, Pierre Gassendi, Gottfried Wilhelm Leibniz and Samuel Clarke. We see how reflections on space, imagination and the cosmos were the product of a plurality of philosophical traditions that found themselves confronted with, and enriched by, various scientific and theological challenges which induced multiple conceptual adaptations and innovations. This volume is a useful resource for historians of philosophy, those with an interest in the history of science, and particularly those seeking to understand the historical background of the philosophy of space. (shrink)

In the 17th and 18th centuries, mathematics was understood to be the science that systematized our knowledge of magnitude, or quantity. But the mathematical notion of magnitude and the methods used to investigate it underwent a period of radical transformation during the modern period, which forced philosophers of mathematics to confront a changing mathematical landscape. In this context, the modern philosopher of mathematics had to provide an account of the apriority and applicability of mathematical reasoning, as (...) such reasoning was then understood. Early modern mathematical reasoning and the accounts of such reasoning offered by Newton, Descartes, Leibniz, and Kant are explained and discussed. (shrink)

In the early modern period (16?18th centuries), churches and state administrations alike strove to eradicate Evil. Neither they nor society at large accepted a conceptual differentiation between crime and sin. The two worst kinds of Evil early modern societies could imagine were organized arson and witchcraft. Although both of them were delusions, they nevertheless promoted state building. Networks of itinerant street beggars were supposed to have been paid by foreign powers to set fire in towns and villages. (...) These vagrant arsonists can be regarded as the terrorists of the early modern period. Witches were persons who had allegedly made a compact with the devil. They were thought to randomly use maleficent magic to harm individuals as well as whole regions. When law enforcement agencies and suspicious peasants or townspeople tried to identify persons who might be arsonist terrorists or witches they used the category ?Evil?. Anyone who ignored the behavioral standards of society ever so slightly could be suspected of being utterly evil. The concept of Evil linked petty, commonplace immorality and the worst crimes imaginable to each other and to the mindless hatred of demons. This pre-modern concept of the banality of Evil was called into question by the legal reforms of the 17th century. It was finally rejected by the enlightenment that negated the imagined continuum of Evil. Witches and arsonist terrorists shared a number of characteristics. They were both said to form conspiracies that mirrored everyday society like an evil twin. The crimes they perpetrated lacked any purpose or reason, they were motivated by sheer malice. The worst forms of Evil had certain qualities of an epidemic: Witchcraft and terrorism were supposed to be always on the rise. The evil people were victimizers as well as victims. The imagery of Evil even implied that the evildoers resembled those they were supposed to have harmed. The fear of terrorist vagrants and witches as well as other conspiracy theories can be traced back to the Black Death. The plague of the 14th century not only sparked anti-Semitism. It lend force and credibility to the idea of an irrationally destructive, ever-growing secret organization as the epitome of Evil. (shrink)

In the dictionary, kināya, which means “to say a word and to mean a second meaning with that word”, means “to use a word both in its true meaning and in a second meaning other than this meaning“ as the Arabic rhetoric term. The conceptualization process of kināya as a sub-title of the ilm al-bayān started in the second century hijrī and took its present form in the seventh century hijrī with Abū Yaʿqūb al-Sakkākī (d. 626/1229) and in the eighth (...) century with Khaṭīb al-Qazwīnī (d. 739/1338). The authors of modern Arabic rhetoric, based on the methodological approaches of these two authors in their definitions and classifications of kināya, sometimes adopted the same approach as they were, and sometimes made some additions and criticisms by making original evaluations. For example, Qazvinî's لفظ أريد به لازم معناه مع جواز إرادة معناه حينئذ “(Original) meaning can be meant, but the necessary meaning is the word that is meant by it.” While some contemporary authors have taken the definition of kināya with the same words, some have added the phenomenon of clue to this definition. There is a similar situation in the classification of kināya, and while some authors have taken the categorization made by Sakkākī without making any changes, some authors have made various additions to this division. In the modern period covering the last century, many books have been written on Arabic rhetoric, and some of these books have come to the fore in Arab countries and our country. In this study, in the context of the subject of kināya, twelve of the Arabic rhetoric books written in the modern period were selected and the definitions and classifications of kināya in these books were examined. The aim of this study is to bring together and compare various perspectives on kināya in contemporary Arabic rhetoric books and to identify different approaches to the subject. (shrink)

British Journal for the History of Philosophy, Volume 19, Issue 5, Page 997-1001, September 2011.

Erasmus was one of the most widely read and controversial authors of the early modern period, inspiring a broad range of reader reactions. The present volume addresses various aspects of Erasmus's reception, including how the author's name was sometimes used to bolster decidedly "un-Erasmian" ideals.

(2008). Caravaggio’s Complexion: The Humoral Characterization of Artists in the Early Modern Period∗. Intellectual History Review: Vol. 18, Humanism and Medicine in the Early Modern Era, pp. 61-74.

(2010). The representation of animals in the early modern period. Annals of Science: Vol. 67, The Representation of Animals in the Early Modern Period, pp. 299-301. doi: 10.1080/00033790.2010.488139.

M̀atter Matters is a work of genius. The work exhibits a breathtaking spread of erudition from antiquity to the present, mobilized to elucidate the early modern significance of the concept of matter. The slight play of words in the title expresses the principal thesis of the work, that mathematics is intelligible for Descartes if and only if matter exists as its object. Smith understands, better than anyone, how Descartes could claim, literally, that "my physics is nothing but geometry." Many (...) will be convinced, some dismayed, and all will be dazzled by this book.'---Thomas M. Lennon, The University of Western Ontario". (shrink)

Transylvania is well-known as a multi-ethnic and multi-denominational province. Before 1918, the Romanians in Transylvania had not had a state of their own in which they could enjoy all the rights and freedoms the other inhabitants of the province benefited from, even though Romanians had represented, throughout the centuries, two thirds of the province’s population. The aim of this paper is to argue that beyond their Christian mission, the Romanian Churches in Transylvania had specific characteristics resulting from the conditions in (...) which the Romanians had lived in the province before World War I. The ecclesiastical publications assisted the higher clergy and the parish priests to be not only spiritual shepherds of their communities, but also counsellors guiding the believers in their everyday lives. The rather diverse content of these circulars, pastoral letters, brochures, articles published in the ecclesiastical press, etc., suggests the tremendous contribution that the Romanian Churches brought to the modernization of the Transylvanian society. (shrink)

How should one define “atheism”? The first response to such a question might be: “look it up in the dictionary”. The dictionary in question is, as Rosamund Moon has cleverly put it, the “Unidentifi...

Early modern study of plants blossomed in a network of observation, exchanges, collaborations, and epistolary discussions. Following Baconian methodology, Dutch scholars combined the labor of listing and describing plants with botanical experimentation. This empirical approach was a suitable context for Descartes, who exchanged information and performed observations on plants in collaboration with Dutch experimenters. In this article, I focus on (1) the reception of a few botanical experiments of Bacon’s Sylva Sylvarum in Huygens and Reneri, with whom Descartes was (...) in contact, and (2) Descartes’ collaboration with Reneri. While performing observations on plants together, Reneri acquired Descartes’ theoretical framework (as it arises in his disputations) and influenced the latter with a Baconian approach to the study of living nature. This combination of experimental knowledge and a theoretical framework shaped a Cartesian study of plants, as it later surfaced in Regius and ultimately paved the way to a modern science of plants. (shrink)

Western literary, philosophical, and religious traditions from Plato and Paul to Augustine and Avicenna have utilized, exploited, or been subjected to allegorical interpretation. Naturally developing a composite picture of interpretive allegory from such a large landscape faces numerous difficulties. As the editor puts it, “to imagine a ‘definitive’ account of the theory and practice of allegorical interpretation in the West would require something of an allegorical vision in its own right.” With that caveat in mind, however, the international team of (...) contributors—from a variety of disciplines—offers a “historical and conceptual framework” for understanding interpretive allegory in the West, from antiquity through the early and late medieval and renaissance periods, and from the eighteenth through the twentieth centuries._ This publication has also been published in hardback, please click here_ for details. (shrink)

In this introduction, we explain our choice to approach the topic of space from a cosmological perspective, that is, by studying the conceptions of space that were implicitly or explicitly entailed by ancient, medieval and early modern representations of the cosmos, and the role that imagination played in those conceptions. We compare our approach with those of Alexandre Koyré and Edward Grant, and we present the two important issues this book intends to shed light on, namely the continuity and (...) discontinuity between ancient, medieval, and early modern conceptions of space and the cosmos; and the role that metaphysical, cosmological, and theological considerations played in the elaboration of new theories of space in the course of history. This chapter also presents the main, recurring themes of this book: the relation between place and space; the notion of imaginary spaces; the role played by thought experiments in discussions concerning the nature of space and the structure of the cosmos; the impact of the condemnation of 1277 on subsequent theories of space; and the relation between God’s immensity and the infinity of space. (shrink)

© 2013 The Editors of The Philosophical QuarterlyWhy did matter matter for Descartes and Leibniz? The answer, Kurt Smith argues in this thought‐provoking book, is that without it mathematics would be unintelligible. A world without matter is insufficient for mathematics because the immaterial cannot be divided into discrete quantities. Without a divisible material structure, the determinate unities necessary for the additive quantities in turn necessary for mathematics are unactualisable. God needs matter to institute mathematics. However, with the creation of matter, (...) mathematical intelligibility necessarily follows. Smith's main aim, therefore, is to show that Descartes and Leibniz believed the biconditional: ‘Mathematics is intelligible if, and only if, matter exists’.The bulk of the book is dedicated to ‘analysis’ and ‘synthesis’. For Smith, analysis is a kind of transcendental process by which one discovers the basic conceptual categories necessary for the possibility of any object under investigation. A triangle's... (shrink)